《道法會元》Vol. 217

This is a Daoist ritual system titled "The Great Method of Purple Court Pursuit and Judgment," primarily documenting the pantheon of deities responsible for executing various religious ceremonies. The system is governed by several highly revered Patriarchs and Marshals, each deity possessing specific responsibilities and distinctive iconographic features.

The supreme presiding deities consist of four figures: First is the Celestial Marshal of the Northern Pole, the Azure Heaven God (a major guardian deity in Daoism); second is the Hua-gai Patriarch Fu You Xianling Fuqiu Zhenjun; third is the Hua-gai Patriarch Xian You Miaoling Wangxian Zhenjun; and fourth is the Hua-gai Patriarch Xian You Ganling Guo Xianzhenjun. These four represent the highest echelon of Patriarch-level deities in Daoism.

Four principal marshals are responsible for executing specific rituals:

The first is Purple Court Wind-Pursuing Divine King Marshal Chen, depicted as a white-bearded elder wearing a four-eyed cloud-curling crown, clad in a blue feathered robe with a yellow skirt, red shoes, and holding a Tianpeng ruler (a Daoist ritual implement). He specializes in treating ailments caused by pathogenic Qi (vital energy) intrusion, ghost pregnancies, hematomas, and pain.

The second is Purple Court Thunder-Pursuing Divine King Marshal Tang, portrayed with a full face, large eyes, and a beard, wearing a blue headscarf, green official robe with a yellow skirt, green boots, and wielding a sword. His primary duties involve promoting orthodox teachings and ensuring the prosperity of rulers and nobility.

The third is Purple Court Fire-Pursuing Divine King Marshal Xue, depicted with an eagle's head on a human body, wearing a yellow headscarf, white wide-sleeved garments with embroidered boots, and brandishing a sword. He specializes in subduing demonic disturbances and resolving cases of injustice and oppression.

The fourth is Purple Court Water-Pursuing Divine King Marshal Song, characterized by a long face and enormous eyes, wearing a yellow headscarf, blue wide-sleeved robe with a brown skirt, embroidered boots, and wielding a gold-tipped wooden club. He specializes in treating external injuries caused by flying corpses, tigers, wolves, and venomous insect bites.

Additionally, numerous deputy generals assist in these operations:

• Divine King of Ten Thousand Heavens, Insect-Searching General (named Yi Qiyanming)
• Northern Imperial Capital Chief Talisman Emissary (named Jia Shouqing)
• Purple Court Golden Wheel Edict-Implementing Talisman Emissary (named Zhao Gongming)
• Radiance Path Branch Rectifying Assembly General (named Liang Gaoqianshuang)
• Purple Court Insect-Pursuing, Illness-Eradicating, Spirit-Condensing, Qi-Transforming, Heaven-Shaking White Serpent Grand Marshal (named Ma Chong)
• Northern Pole Demon-Subduing Academy Chief Talisman Emissary (named Mao Gongwei)
• Document-Transmitting Scribe (named Yang Guangyuan)
• Jade Text Merit Officer of the Mysterious Tribunal

These deities each fulfill specialized roles, collectively forming a comprehensive Daoist ritual system for exorcism, healing, and demon-subjugation. Every deity possesses distinct iconographic attributes and ritual implements, addressing specific types of calamities and ailments.

This scripture details the ritual procedures for a Daoist priest summoning celestial beings during a sacred ceremony. The summoning begins with the Fiery Emperor's Blood-Talisman Messenger (named Zhou Sheng), followed by the invocation of lower-ranking divine officials responsible for message delivery—the Merit Officers of the Three Realms and Four Directives—along with Thunder Deities. Next come the Purple Court Generals of the Northern Pole Demon-Subduing Bureau: the Four Great Marshals (Chen, Tang, Xue, and Song) and their lieutenants (Yi Qi, Jia, Zhao, Ma, Zhou, and Wu), all commanded to swiftly arrive at the altar to receive orders.

The priest must maintain deep concentration while channeling inner energy through specific mudras (ritual hand gestures) and incantations: the left hand forms the Demon-Subduing Seal (thumb pressing the middle finger in the "Zi" position with other fingers arranged precisely), while the right hand makes the Sword Finger gesture at the waist. The recited spells articulate the priest's cosmic relationship—with Heaven as father, Earth as mother, and himself as an infant dwelling between them. The incantations reference natural deities like the Sun, Moon, Thunder God, Lightning Mother, Wind Earl, and Rain Master, along with the directional guardians: Azure Dragon (left), White Tiger (right), Vermilion Bird (front), and Black Tortoise (rear), supplemented by the Yellow Dragon and Seven Stars for protection.

Declaring himself the Celestial Emperor's emissary, the priest asserts his mandate to inspect the Ten Directions, investigate the Three Realms, and purge corrupt energies. All deities must obey dispatch, with resistance punishable under the Mystic Capital's laws. The command's authority is emphasized by the concluding phrase "By the urgent decree of the Jade Emperor's statutes," followed by further incantations like "Heaven's numen, Earth's numen," signifying that once the divine power (Shen Gang) is activated, all ghosts must bow and hide. This ritual exemplifies Daoism's traditional methods of deity summoning and cosmic energy mobilization through prescribed ceremonies, mudras, and mantras.

This scripture describes a Daoist ritual practice known as "Pacing the Gang and Treading the Dipper" (Bugang Tadou). The practitioner first summons six generals of the Dipper Division (Li Qiu, Jiang Yuanming, Guo Yuantong, Xiong Shangxiu, Zhao Shouyan, and Tian Zhanyao), inviting them to swiftly descend to the ritual altar. Through specific "Yu Steps" (Yubu, a Daoist footwork technique) combined with incantations, the practitioner prays for the true Qi (vital energy) of the Northern Dipper to enter their body, harnessing the divine radiance of the generals to vanquish malevolent forces.

The text then details the "Nine Palaces Gang Formula" footwork: the practitioner steps with their right foot according to specific directions (corresponding to the Bagua and Nine Palaces), each step accompanied by the name of a corresponding stellar deity (Tianying, Tianren, etc.). Upon completing the steps, the practitioner visualizes the Great Emperor of the North Pole (Beidou Xingjun) descending with the Seven Star Immortals, the Three Origin Generals (Tang, Ge, and Zhou—three divine marshals), and other deities to offer protection.

The final section contains the Tianpeng Divine Incantation, extolling the might of the Great General Tianpeng of the North Pole (a subordinate of the Dipper Lord). It describes his command over the Twenty-Eight Lunar Mansions and Thirty-Six Cavern Generals, wielding golden swords, jade seals, and other ritual implements to subdue demons. The incantation speaks of his power to summon thunder and lightning, shatter hell realms, and demonstrate formidable demon-quelling abilities.

The entire ritual integrates directional footwork, visualization, and incantation—a classic example of Daoist magical practice. By emulating the movement of the Northern Dipper and invoking divine generals for protection, it aims to dispel evil, heal illnesses, and resolve misfortunes.

This scripture describes the exorcism incantations and summoning rituals of Marshal Tianpeng (a guardian deity in Daoism). It first mentions how the Northern Dipper Lords (deified forms of the Big Dipper stars) can eliminate disasters, suppress the karmic debts of the Six Heavens (referring to six types of demonic forces), and dispel plagues from all directions. When divine power manifests, even the sun and moon lose their radiance, mountains and rivers tremble, while auspicious purple clouds (Zi Qi, the primordial energy in Daoist cosmology) swirl overhead, with three hundred thousand celestial soldiers standing guard.

The text then details Marshal Tianpeng's formidable appearance: three heads and six arms, with crimson hair and robes, wearing red armor and bare feet. In one left hand he forms the Tianpeng Seal (a specific mudra), while the right hand shakes the Imperial Bell (a ritual chime); another pair of arms holds an axe in the left and forms a seal supporting the Seven Stars in the right; the third pair grasps a rope in the left hand and wields a sacred sword in the right. He commands three hundred sixty thousand divine troops, including deities like the Thunder God, Lightning Mother, Wind Earl, and Rain Master—all clad in feathered robes, bearing golden swords, descending upon the ritual altar riding the black northern Stellar Qi (a demon-quelling energy).

Following this are two mantras. The first invokes Marshal Tianpeng and his lieutenants (deities like the Ninefold Slaughter Youth and Five Tally Commanders), depicting their ferocious demon-devouring forms and emphasizing the protective might of three hundred thousand celestial soldiers who behead evil spirits. The second mantra must be recited three times while forming hand seals (the Slaughter Sign and Sword Mudra) and visualizing black Qi (energy for suppressing malign forces) filling the space ahead.

The ritual concludes with the summoning ceremony: forming mudras while chanting to summon the divine messenger Zhou Sheng, along with Marshals Chen, Tang, Xue, and Song leading their deputies to swiftly attend the altar. The practitioner must visualize Zhou Sheng descending from the Southern Heavenly Gate upon clouds while performing specific left-hand gestures to complete the rite. The text closes with "By the decree of the Celestial Emperor of the Azure Heaven, Marshal Tianpeng of the Northern Pole," signifying obedience to the supreme divine command.

This describes the demon-subjugation ritual procedures of the Daoist Northern Emperor School (a tradition venerating the Great Emperor of the North Pole, Ziwei). The practitioner must form a specific mudra (hand seal) called the "Northern Emperor Seal" by wrapping four fingers around the back of the middle finger, pressing the ring finger with the index finger, and pinching the middle segment of the middle finger with the thumb. This mudra should be held at the heart center.

The right hand forms the "Sword Seal" (index and middle fingers extended, other three fingers curled) while letting the sleeve hang down and reciting incantations. The ritual summons the four principal generals of the Northern Emperor's Demon-Subjugation Bureau (Ziwei's demon-quelling institution)—Marshals Chen, Tang, Xue, and Song—commanding them to immediately lead eight deputy generals to the altar for deployment.

Next, the left hand quickly forms seals corresponding to the Yin and Shen directions (considered the "ghost gates" in Daoist cosmology), then forms the Big Dipper Star Lord mudra before the practitioner. When the mudra emits light, silently recite the follow-up incantation: "𩳓□□䰢唵噠吒兴咄" (repeated endlessly), again summoning the four marshals to manifest swiftly.

Subsequently, recite secret incantations containing the Zi, Wu, Mao, You, and Zhong directional correspondences (representing the four cardinal directions and center of heaven and earth), invoking the decree of the Great Emperor Ziwei for spirit summoning. At this stage, visualize (cunxiang) the four marshals appearing in their respective stellar positions—Marshal Chen riding crimson clouds as all four marshals emerge from the seven stars of the Big Dipper.

Then burn incense facing north to summon the Four Departmental Kings of Wind, Thunder, Water, and Fire from the Purple Court Inner Bureau (a celestial institution). Visualize the four marshals descending upon the incense smoke while the practitioner inhales black Qi (energy) from the north to enhance spiritual power. Further visualize golden light merging with one's primordial spirit (Shen), then recite the Great Tianpeng Incantation: "唵吒嚩吽唎𠸩燃哼喴晞囉啡□𡅵唎吽吒..." (used in urgent situations).

The latter part of the incantation invokes Marshal Tianpeng (chief of the Four Sages of the North Pole), the Ninefold Primordial Killing Youth (Tianpeng's lieutenant), and other deities, commanding all demons to scatter and ordering the capture of mountain spirits and ghosts. Finally, knock the teeth three times (a Daoist ritual action for divine communication), visualize the deities manifesting clearly, then recite the Manifestation Summons Yiji Incantation to request the Direct Talisman General Yanming (divine messenger) to open the heavenly gates, deliver the decree, swiftly capture evil spirits, and eliminate foul energies from all directions.

The entire ritual integrates multiple Daoist magical elements including mudras, incantations, visualization (cunxiang), and ritual steps (gangbu), embodying the Northern Emperor School's distinctive focus on Big Dipper veneration and the central role of Marshal Tianpeng.

This scripture describes the ritual procedures of the Daoist Northern Emperor School (a tradition venerating the Great Emperor of the Northern Dipper, Ziwei) for summoning divine generals and exorcising evil spirits.

The ritual master begins by reciting an incantation three times to summon the Celestial King Yi Qiyanming (a divine general under the Northern Emperor's command) to descend upon the altar. The method involves: facing north while forming the Zi-Wu Dipper Mudra (a Daoist hand seal) over incense smoke, visualizing the divine general descending from the northwestern Heavenly Gate onto the incense altar. To expel the Three Corpses and Nine Worms (malevolent entities believed to reside within the human body), the practitioner opens their mouth toward the incense smoke, imagining the divine general entering through the smoke to permeate the internal organs, then using the Thunder Mudra (a hand gesture symbolizing thunder's power) to guide the general in hunting down the evil entities.

Next comes the summoning of other Northern Emperor generals like Jia Shouqing and Zhao Gongming (famous Daoist exorcism marshals), with incantations demanding their swift appearance to slay corpse-demons. The practitioner visualizes these generals descending from the Big Dipper constellation onto the altar. For self-purification, one visualizes General Yi Qi and others entering the body to completely eradicate the Three Corpses and Nine Worms along with their "seedlings and sprouts" (metaphor for the root of evil), concluding with Marshal Jia using his battle-axe to shatter all captured corpse-worms and demonic entities.

The latter section details talisman-drawing methods: first forming the Northern Emperor Mudra (a left-hand seal with the middle finger bent, index and ring fingers pressing down, and thumb pinching the middle joint), then making the Sword Mudra with the right hand (index and middle fingers extended), followed by reciting the Tianpeng Incantation (the spell of Marshal Tianpeng) before summoning the four elemental marshals—Chen, Tang, Xue, and Song (who govern wind, thunder, fire, and water respectively)—to swiftly attend the altar and receive commands.

The entire ritual combines incantations, hand seals, and visualization (mental imagery) to mobilize the Northern Emperor's divine generals for exorcism and healing, exemplifying the operational characteristics of Daoist ritual magic's "divine generals and celestial troops" system.

This scripture records a complete Daoist exorcism ritual procedure, primarily consisting of incantations, talismans (fulu), and operational steps.

The process begins with a set of exorcism incantations, recited three times, followed by gathering Qi from the northern direction (in Daoist cosmology, the north corresponds to water and represents the power of execution). This Qi is visualized as black clouds over the ritual altar. Next, the practitioner recites incantations such as "Heavenly Emperor’s Edict," declaring that by invoking the power of the Heavenly Gang (the Big Dipper), evil spirits from all directions will disperse—merely a single breath is enough to make ten thousand ghosts vanish.

After completing the incantations, the practitioner gathers Gang Qi and exhales it toward the brush and inkstone. Then, the Golden Light Incantation is recited to summon golden light Qi from the Heavenly Gate, transforming the altar into the Northern Emperor’s Demon-Subduing Court (a Daoist institution dedicated to suppressing malevolent forces). When someone seeks help, two identical documents must be written, with Four Generals Talismans attached to each corner—one left on the altar and the other burned along with a dispatch (a Daoist official document).

When summoning divine generals, the practitioner first sends out a dispatch to mobilize the on-duty merit officials (Daoist guardian deities) and altar-protecting generals, while simultaneously submitting a memorial to the Celestial Bureau of the Five Primordial Youthful Offices (a celestial administrative body in Daoist cosmology). Next, four talismans representing the Four Marshals are drawn, each inscribed with the names of the four marshals. These are activated by forming the Great Execution Hand Seal (a Daoist mudra), channeling the Supreme Mysterious Execution Qi into the talismans, followed by reciting the Tianpeng Incantation.

These talismans can either be attached to the four corners of the document or placed before the dispatch to capture and restrain demonic entities. At the center of each talisman, four lines of secret characters are written in layers, including symbols like the "Eight-Character Mysterious Key," accompanied by the incantation "Om Zha Fu Hong" and northern Qi.

The scripture also details several specialized talismans:

• The Hand-Washing Talisman requires the Dipper Hand Seal and execution patterns, along with the Tianpeng Incantation. After drawing it, one talisman is swallowed, while another is placed in a water basin for ritual hand-washing, similar to using soap.
• The Breaking Karmic Retribution Talisman must be used after incense purification—one is ingested, while the rest can be carried on the person.

The text concludes with the names of several divine generals (such as Yao Dao Jade Maiden, General Hui Tiao, and Liang Gao Qianshuang) and the "Insect-Chasing Method": when performing this method, men use their left hand and women their right, first trimming their nails and cleansing with soap.

This passage describes several Daoist talismanic (fulu) and fumigation methods for exorcising pathogenic influences and treating illnesses. The first method involves washing hands with charm-infused water: burn a paper talisman to ashes and mix it into a basin of fragrant milk-water, then dip clean silk into the mixture and wash seven times. After drying, this ritual stabilizes the hun and po souls while expelling corpse worms (pathogenic entities believed to inhabit the body in Daoist physiology). During the ritual, the practitioner visualizes golden light shimmering in the incense burner, fumigates the hands using a tea tray, and invokes divine generals through recited incantations.

Two talisman designs are then detailed: The "Fumigation Brush Talisman" must be inscribed in two sections—the left side bearing the inscription "Old Man of Four Eyes urgently as the Decree of the True Lord of the Northern Dipper," while the right side reads "Elder Gao Diao urgently as the Decree of the True Lord of the Northern Dipper." Activation requires chanting the mantra "Om Zha Fu Hong" alongside invocations to Marshal Tianpeng (a Daoist guardian deity), while forming the zi-hai hand seal (specific finger mudra) to channel northern Qi into the talisman.

For treating cough with fever, a fumigation formula contains realgar, madder root, coltsfoot flower, and over ten other medicinal ingredients. Ground into powder and placed in a lidded incense burner, the patient inhales the medicinal smoke through the mouth while plugging the nose with paper. For prolonged treatments, rice water may be taken sparingly, complemented by external use of wax pills containing stemona root.

The "Worm-Pursuing Talisman" must be inscribed with cinnabar and used alongside fire talismans to track "flying worm corpse-transmitting ghosts" (disease-causing spectral entities). The White Snake Worm-Pursuing Talisman requires application on specific body parts according to celestial stems: bed for jia-yi days, shoes for bing-ding days, etc.

Finally, symptoms of consumptive disorders (tuberculosis) are described: feverish palms and soles, bodily dryness, coughing with phlegmatic panting, loss of appetite, and listlessness. As patients often struggle with mobility and timely medication, complete recovery proves difficult. These methods integrating talismanic arts with herbal medicine exemplify the Daoist medical principle that "healing and the Dao share the same origin."

This scripture documents esoteric Daoist methods for expelling intestinal parasites, combining Fulu (talismanic writing) techniques with precise operational procedures. The key elements are as follows:

The parasite expulsion ritual must be performed during the Wu hour (11 AM - 1 PM) on the fifth day of the fifth lunar month. This specific timing holds cosmological significance: the Sha Qi (malignant energy) resides in the Shen position (southwest) while the Tian Gang star aligns with the Yin position (northeast), creating a potent counteractive pattern between Yin and Shen directions that enhances the ritual's efficacy.

The procedure involves multiple steps: First, the practitioner must inscribe the "Parasite-Slaying Talisman" while reciting the Great Invocation of Tianpeng (a Daoist exorcism mantra). The talisman's central design must incorporate the "Eight Orifices" symbol while channeling northern Sha Qi. After completion, the talisman is burned to ashes and mixed with indigo plant juice for the patient to ingest.

For severe parasitic infestations, a specialized method is prescribed: A live chicken—not slaughtered but coaxed into natural death through specific techniques—is prepared by making a small incision near its tail to remove internal organs before suturing. The patient holds this prepared chicken in their mouth. During the fifth watch (3-5 AM), a five-inch-long scallion stalk connects the chicken's beak to the patient's mouth, guiding parasites to migrate into the fowl's abdomen. Before dawn, a ramie cord secures the chicken's neck to prevent escape. At daylight, the chicken is dissected and its contents fried in hot oil to exterminate the parasites.

The scripture further details the "White Snake Talisman" construction, requiring specific mantras like "Om Ah Hum" and the inscribed names of the Big Dipper's seven stars (Greedy Wolf, Giant Gate, Prosperity Storehouse, Civil Chief, Pure and Chaste, Martial Song, and Army Breaker). The talisman gains potency by concluding with the imperative "By Imperial Decree" inscription.

These methods synthesize Daoist temporal-geomantic theories, Fulu magic, and traditional Chinese medicine, showcasing ancient wisdom that integrated religious rituals with natural therapeutics. The meticulous specifications regarding timing, talismanic construction, and animal usage reflect the rigorous operational systems underlying Daoist magical practice.

This scripture records Daoist exorcistic incantations and ritual practices, primarily belonging to the exorcism tradition of the Northern Emperor (Beiji Ziwei Dadi) belief system. Let me explain section by section:

The opening syllables "Om Hun Zha Li" are mystical mantras, part of Daoism's secret phonetic transmissions similar to Buddhism's six-syllable mantra. These sounds carry no literal meaning but function through specific vibrational frequencies to mobilize cosmic energies.

When drawing the talisman (Fulu), practitioners form the "Siwen" hand seal (a specific mudra in Daoist practice), drawing celestial Qi from the northwest direction to imbue the paper before rolling it into pellets. These pellets expand suddenly when placed in a rooster's beak—a technique known as the "Flame Emperor's Blood-Splitting Talisman."

The text details talisman construction: within a grid pattern, one inscribes the names of celestial generals (Jiangming) including Jia, Zhao, Ma, and Wu. This invokes the northern Sha Qi (exorcistic energy) and the righteous Tian Gang Qi (Big Dipper's yang energy), while reciting the Northern Emperor's incantation to command evil entities to disperse.

The deity invocation summons the Northern Emperor's principal generals: Jia Shouqing, Zhao Gongming (the God of Wealth), Ma Rui, and Wu Maogong, demanding their immediate presence to slay corpse-demons. The phrase "By decree of the Northern Polar Great Emperor" confirms these practices belong to the northern exorcism tradition.

The incantation section contains multiple mantra sequences like "Om Xi Qian Nu Bi Li Zha," used with specific hand seals: the left hand forms the "Servant Commanding Seal" (index finger pressing the tiger's mouth, thumb pressing the middle joint), while reciting the Great Tian Peng Incantation (Tian Peng being one of the Big Dipper's seven generals) and forming the Tian Peng mudra (a special left-hand configuration).

The concluding section provides practical remedies for parasites: a five-herb decoction, Artemisia powder, Sichuan pepper powder, and consuming 100 torreya nuts on an empty stomach. Additional treatments include peach kernel paste congee, peach leaf juice, and pomegranate root decoction—all reflecting Daoist medical approaches to parasite elimination.

This complete ritual system integrates talismans, mudras, secret mantras, and herbal medicine, embodying the Daoist principle of "internal cultivation and external application" (neixiu waiyong). It combines spiritual dimensions of deity invocation with practical medical interventions.

Here are several methods for treating consumptive diseases (an ancient term encompassing chronic wasting illnesses like tuberculosis). The first method involves gathering five liters of peach leaves on the fourth day of the third lunar month. After boiling and mashing them, place the mixture in a container large enough for sitting, then position it in a dark, sealed room. The patient should sit naked on this preparation while avoiding drafts from morning till evening, which will expel parasitic organisms from the body. This is to be combined with medicinal intake and the swallowing of ritual talismans (fulu).

The timing for taking medicine and talismans follows specific celestial correspondences: during the first lunar month at Xu hour (7-9 PM), the second month at You hour (5-7 PM), and so forth with each month having its designated hour. Administering the treatment during these auspicious times enhances efficacy.

Two medicinal formulas are then described:

The first, called Heli Powder, combines red poria, costus root, areca nut, Chinese angelica, and other herbs. Take three qian (about 9 grams) of the powdered mixture, add three slices of ginger, and decoct in one cup of water until reduced to 60% volume. Taken warm, it treats consumptive coughs and relieves wheezing.

The second formula, Jade Dragon Ointment, contains over ten ingredients including celosia seeds, white areca nut, turtle shell, and red poria. This specialized preparation addresses severe consumptive coughs and labored breathing.

A final prescription combines four liang (about 120 grams) of genuine storax pills, two liang of translucent realgar, and half a liang of black tin ash (calcined stannic oxide). These formulas target varying manifestations of consumptive disorders.

This method requires gathering specific materials on a Chen day (a designated day in the traditional Heavenly Stems and Earthly Branches calendar): a 2.4-chi-long peach branch growing eastward, a 1.2-chi-long willow branch, and a 6-cun-long pomegranate root also growing eastward. After crushing these materials, boil them in water—first reducing two bowls of liquid to one, then further concentrating it to half a bowl. Pour the decoction into an earthenware vessel to simmer while grinding the three aforementioned ingredients alternately into the liquid using a mortar and pestle, pounding them over a thousand times.

Form the medicinal paste into thirty small pills, coating them with two qian of cinnabar powder and a small amount of musk as an outer layer. For administration, the pills may be taken with dried ginger decoction or chewed directly. In cases of severe coughing, combine them with two liang of hexiang (aromatic medicinal spices), then grind black tin into fine powder—take five qian of this mixture each time at the fifth watch (3–5 a.m.), consumed with roasted pork to enhance efficacy.

Additionally, prepare equal measures of qinghao (sweet wormwood), turtle shell, and raw jiahe powder (a herbal formula), then decoct them with dark plum, fresh ginger, and jujube. Consistent consumption for one month will yield restorative effects.